1Then Jesus said to them, “Truly I tell you, there are some standing here who will not taste death before they see the kingdom of God arrive with power.”
2After six days Jesus took with Him Peter, James, and John, and led them up a high mountain by themselves. There He was transfigured before them.
3His clothes became radiantly white, brighter than any launderer on earth could bleach them.
4And Elijah and Moses appeared before them, talking with Jesus.
5Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for You, one for Moses, and one for Elijah.”
6For they were all so terrified that Peter did not know what else to say.
7Then a cloud appeared and enveloped them, and a voice came from the cloud: “This is My beloved Son. Listen to Him!”
8Suddenly, when they looked around, they saw no one with them except Jesus.
9As they were coming down the mountain, Jesus admonished them not to tell anyone what they had seen until the Son of Man had risen from the dead.
10So they kept this matter to themselves, discussing what it meant to rise from the dead.
11And they asked Jesus, “Why do the scribes say that Elijah must come first?”
12He replied, “Elijah does indeed come first, and he restores all things. Why then is it written that the Son of Man must suffer many things and be rejected?
13But I tell you that Elijah has indeed come, and they have done to him whatever they wished, just as it is written about him.”
14When they returned to the other disciples, they saw a large crowd around them, and scribes arguing with them.
15As soon as all the people saw Jesus, they were filled with awe and ran to greet Him.
16“What are you disputing with them?” He asked.
17Someone in the crowd replied, “Teacher, I brought You my son, who has a spirit that makes him mute.
18Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth, and becomes rigid. I asked Your disciples to drive it out, but they were unable.”
19“O unbelieving generation!” Jesus replied. “How long must I remain with you? How long must I put up with you? Bring the boy to Me.”
20So they brought him, and seeing Jesus, the spirit immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth.
21Jesus asked the boy’s father, “How long has this been with him?” “From childhood,” he said.
22“It often throws him into the fire or into the water, trying to kill him. But if You can do anything, have compassion on us and help us.”
23“If You can?” echoed Jesus. “All things are possible to him who believes!”
24Immediately the boy’s father cried out, “I do believe; help my unbelief!”
25When Jesus saw that a crowd had come running, He rebuked the unclean spirit. “You deaf and mute spirit,” He said, “I command you to come out and never enter him again.”
26After shrieking and convulsing him violently, the spirit came out. The boy became like a corpse, so that many said, “He is dead.”
27But Jesus took him by the hand and helped him to his feet, and he stood up.
28After Jesus had gone into the house, His disciples asked Him privately, “Why couldn’t we drive it out?”
29Jesus answered, “This kind cannot come out, except by prayer.”
30Going on from there, they passed through Galilee. But Jesus did not want anyone to know,
31because He was teaching His disciples. He told them, “The Son of Man will be delivered into the hands of men. They will kill Him, and after three days He will rise.”
32But they did not understand this statement, and they were afraid to ask Him about it.
33Then they came to Capernaum. While Jesus was in the house, He asked them, “What were you discussing on the way?”
34But they were silent, for on the way they had been arguing about which of them was the greatest.
35Sitting down, Jesus called the Twelve and said, “If anyone wants to be first, he must be the last of all and the servant of all.”
36Then He had a little child stand among them. Taking the child in His arms, He said to them,
37“Whoever welcomes one of these little children in My name welcomes Me, and whoever welcomes Me welcomes not only Me, but the One who sent Me.”
38John said to Him, “Teacher, we saw someone else driving out demons in Your name, and we tried to stop him, because he does not accompany us.”
39“Do not stop him,” Jesus replied. “For no one who performs a miracle in My name can turn around and speak evil of Me.
40For whoever is not against us is for us.
41Indeed, if anyone gives you even a cup of water because you bear the name of Christ, truly I tell you, he will never lose his reward.
42But if anyone causes one of these little ones who believe in Me to stumble, it would be better for him to have a large millstone hung around his neck and to be thrown into the sea.
43If your hand causes you to sin, cut it off. It is better for you to enter life crippled than to have two hands and go into hell, into the unquenchable fire.
44(This translation does not include this verse.)
45If your foot causes you to sin, cut it off. It is better for you to enter life lame than to have two feet and be thrown into hell.
46(This translation does not include this verse.)
47And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell,
48where ‘their worm never dies, and the fire is never quenched.’
49For everyone will be salted with fire.
50Salt is good, but if the salt loses its saltiness, with what will you season it? Have salt among yourselves, and be at peace with one another.”
Mark 9 Verse Notes
Mark 9:1
Imminent Return within the Generation
Mark's Gospel emphasizes that the Son of Man's coming and the establishment of God's kingdom will occur within the lifetime of Jesus' disciples and his own generation. Jesus explicitly states that some standing there will not die before seeing the kingdom come in power, and that "this generation will not pass away before all these things take place."
Summarized by AI · Luke's Maverick Gospel · Lecture 5: The End That Has Not Come · watch the clip
Luke's Omission of Imminent End Language
Luke significantly edits Mark's apocalyptic message by omitting key phrases that suggest an immediate end. For instance, Luke removes Jesus' statement that "the time has been fulfilled" and the phrase "having come in power" when referring to the kingdom of God, indicating a different understanding of its arrival.
Summarized by AI · Luke's Maverick Gospel · Lecture 5: The End That Has Not Come · watch the clip
Jesus' Proclamation of the Kingdom's Imminence
Jesus' teachings align with the apocalyptic expectation of an imminent divine intervention. He declared that some of his listeners would not die before witnessing the powerful arrival of the Kingdom of God, indicating a belief that the end was very near.
Summarized by AI · Paul and Jesus: The Great Divide · Lecture 2: The Gospel of Jesus · watch the clip
The Kingdom of God is Near
Jesus, as portrayed in Mark, is an apocalyptic figure who believes the end is imminent. He states that some of his contemporaries will not die before seeing the Kingdom of God come in power, and that this generation will not pass away before all these things take place.
Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 3: The Teachings of Jesus in Mark · watch the clip
Jesus' Apocalyptic View of Judgment and Reward
Jesus, like other apocalyptic Jews, believed in an imminent day of judgment. He taught that those aligned with God would receive the Kingdom of God on Earth, while those opposed would be destroyed. He urged his contemporaries to be prepared for this event, which he expected to occur soon.
Summarized by AI · What the Hell? Jesus' Teachings on the Afterlife · Lecture 2: Who Invented Hell? · watch the clip
Chronological Changes in Gospel Accounts
The gospels, when arranged chronologically, show a progression in how Jesus' apocalyptic predictions are presented. Mark and the Q source, being the earliest, portray Jesus making clear claims about the end coming within his generation. Later gospels like Luke modify these sayings, and John's Gospel largely omits the imminent apocalyptic message, focusing instead on present eternal life.
Summarized by AI · Bart D. Ehrman · YouTube · Was Jesus a False Prophet? · watch the clip
Jesus' Apocalyptic Predictions and Their Non-Fulfillment
Jesus, as depicted in the Gospels, made apocalyptic predictions about the imminent arrival of God's kingdom and the destruction of evil forces. Specifically, Mark 9:1 and Mark 13 indicate that these events would occur within the lifetime of his disciples or 'this generation.' Since these predictions did not literally come to pass, early Christians and later interpreters had to re-explain or re-interpret Jesus's words, often spiritualizing the kingdom or extending the timeline.
Summarized by AI · Bart D. Ehrman · YouTube · The Coming Apocalypse! Jewish and Christian Views of the End of the World · watch the clip
Thomas's Purpose: Salvation Through Interpretation
The Gospel of Thomas explicitly states its purpose: whoever finds the interpretation of its sayings will not experience death. This indicates that salvation, according to this gospel, is achieved not through belief in Jesus's death and resurrection, but through understanding and internalizing his secret teachings.
Summarized by AI · Bart D. Ehrman · YouTube · Bart Interviews Mark Goodacre about the Gospel of Thomas · watch the clip
Thomas's Concept of 'Not Tasting Death'
The phrase 'will not taste death' in Thomas 1 is a reinterpretation of a similar saying in Mark 9:1. While Mark's version refers to seeing the Kingdom of God come with power, implying an apocalyptic event, Thomas shifts the focus to an immediate, internal experience gained through processing Jesus's words, rather than a future eschatological event.
Summarized by AI · Bart D. Ehrman · YouTube · Bart Interviews Mark Goodacre about the Gospel of Thomas · watch the clip
Mark 9:2
Peter's prominence and Mark's authorship
The prominence of Peter in Mark's Gospel, from his call in Mark 1:16 to his mention at the tomb, along with his presence at exclusive events (Jairus's daughter, Transfiguration, Gethsemane), could lead to the inference that Peter was a key witness. Given 1 Peter 5:13, which refers to 'my son Mark,' it could then be inferred that Mark wrote down Peter's account.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 11: Who Wrote the Synoptic Gospels? · watch the clip
Absence of John the Son of Zebedee's Stories in John
A significant issue with attributing the Gospel of John to John, son of Zebedee, is the absence of key events from John's life, as narrated in the Synoptic Gospels. Stories like Jesus calling John from his fishing nets, John's presence at the Transfiguration, or in the Garden of Gethsemane, are not included in the Gospel of John, which would be unusual for a memoir by that specific disciple.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 12: Three Enigmatic Letters | 1, 2, and 3 John · watch the clip
Transfiguration and Ovid's Metamorphoses
The Transfiguration narrative in the Gospels, featuring clouds and transformations, shares striking similarities with stories found in Ovid's Metamorphoses. This suggests that the Gospel writers may have drawn upon or been influenced by existing Greco-Roman literary motifs when crafting their narratives.
Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Mostly Fabricated? · watch the clip
Mark 9:7
God and demons know Jesus' identity, but humans struggle
Mark's Gospel portrays a 'cosmic drama' where heavenly beings (God at baptism and transfiguration) and demonic forces explicitly recognize Jesus' divine identity. In contrast, human characters on earth consistently struggle to understand who he is, creating dramatic tension for the reader who is privy to the divine revelation.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 13: Why is Jesus So Secretive in Mark? · watch the clip
Son of God Theme in Mark's Gospel
The phrase 'Son of God' is a significant theme in Mark's Gospel, appearing strategically at key moments. While its presence in Mark 1:1 is a textual variant, it appears definitively at Jesus' baptism (Mark 1:11), the Transfiguration (Mark 9:7), and finally at the crucifixion, when the centurion declares, 'Truly this man was the Son of God' (Mark 15:39). These deliberate placements highlight Jesus' divine identity at the beginning, middle, and end of the narrative.
Summarized by AI · Bart D. Ehrman · YouTube · Did Matthew Invent the Sermon on the Mount? · watch the clip
Mark 9:9
The Messianic Secret and its purpose
The motif of the Messianic Secret, where Jesus commands silence about his identity and miracles, is a central feature of Mark's Gospel. While William Wrede argued this was Mark's invention to explain why Jesus wasn't recognized as divine during his lifetime, many contemporary scholars believe it emphasizes that Jesus' sonship is fully revealed only through his crucifixion and death.
Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 6: The Ending of Mark | A Silence that Speaks Volumes · watch the clip
Jesus commands silence until after the resurrection
Following the Transfiguration, Jesus instructs Peter, James, and John not to reveal what they had witnessed until the Son of Man had risen from the dead. This command explicitly ties the revelation of Jesus' divine identity to his resurrection, suggesting that full understanding is only possible post-resurrection.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 13: Why is Jesus So Secretive in Mark? · watch the clip
Messianic identity revealed after resurrection
Jesus explicitly states that his identity as the Messiah should not be revealed until after the Son of Man has risen from the dead. This suggests that a full understanding of Jesus' messianic role, encompassing his suffering, death, and resurrection, is crucial before his identity can be properly disclosed.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 5: Studying the Gospels | Mark as a Work of Literature · watch the clip
Mark 9:17
Mute demons and epilepsy in PGM exorcism
A Greek Magical Papyrus spell aims to protect against 'mute demons' and 'every epileptic fit and from all epilepsy.' This highlights the ancient connection between demonic possession and conditions like muteness and seizures, a connection also observed in the New Testament.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 20: Demons and Magic in the Bible (II) · watch the clip
Mark 9:19
Jesus' Anger in Mark vs. Matthew
In Mark's Gospel, Jesus is depicted as frequently expressing anger, such as when healing a leper (Mark 1:41), confronting those who oppose healing on the Sabbath (Mark 3:5), or becoming irritated with his disciples (Mark 9:19, 10:14). Matthew, in contrast, consistently removes or softens these instances of Jesus' anger, presenting a milder portrayal.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 6: Matthew as Distinctively Matthew · watch the clip
Mark 9:25
Short adorations in Jesus' exorcisms parallel magical texts
Contrary to claims of stark distinction, the use of short, authoritative adorations by Jesus in exorcisms, such as 'Be quiet and come out of him' (Mark 1) or 'I command you, come out of him and never enter him again' (Mark 9), actually parallels practices found in ancient magical texts. These texts also feature imperative commands and the belief in language's inherent power to achieve results.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 19: Demons and Magic in the Bible (I) · watch the clip
Mark 9:29
Mark 9:29 - Prayer and Fasting
Mark 9:29, where Jesus explains why his disciples couldn't cast out a demon, has a variant: 'This kind comes out only by prayer' versus 'This kind comes out only by prayer and fasting.' Despite 'and fasting' appearing in older and majority manuscripts, scholars widely agree it was a later scribal addition. Scribes, often engaged in ascetic practices, likely added 'and fasting' to emphasize its importance in spiritual power.
Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 7: Intriguing Textual Variants in Mark’s Story · watch the clip
Mark 9:31
Jesus' Passion Predictions
In Mark's Gospel, Jesus explicitly predicts his suffering and death three times. He states that he must go to Jerusalem, be rejected, executed, and then raised from the dead. These predictions are consistently met with misunderstanding from his disciples, who are focused on glory rather than suffering.
Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 3: The Teachings of Jesus in Mark · watch the clip
Synoptic Gospels do not portray Jesus claiming divinity
In Matthew, Mark, and Luke, Jesus primarily teaches about the coming Kingdom of God, repentance, and ethics, but he does not explicitly claim to be a divine being. His opponents in these Gospels are upset by his actions, like healing on the Sabbath, or his interpretation of scripture, not because he calls himself God.
Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 6: Embracing the Differences · watch the clip
Jesus' Passion Predictions
Jesus repeatedly predicts his rejection by Jewish leaders, suffering, and crucifixion in the Gospels. These 'passion predictions' appear three times in Mark and Matthew, four times in Luke, and are also present in John, indicating his foreknowledge and acceptance of his impending death.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Suffer During His Crucifixion? (Depends Which Gospel You Read!) · watch the clip
Jesus' Predictions of His Suffering and Resurrection
In the Gospels, particularly Mark, Jesus explicitly predicts his future suffering, rejection, execution, and resurrection in Jerusalem. These predictions appear starting halfway through Mark and are replicated in Matthew and Luke, with John presenting similar ideas. Some passages also state that his death would be for the sake of others.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Have to Suffer? Trying to Make Sense of a Troubling View · watch the clip
Jesus' Passion Predictions in the Gospels
All four Gospels emphasize Jesus' predictions of his suffering and death, particularly in the Passion narrative. Mark's Gospel, the earliest, contains three explicit predictions where Jesus states he will go to Jerusalem, be rejected, killed, and raised from the dead. The Last Supper accounts also show Jesus anticipating his death, a theme consistently present across the Gospels, including additional predictions in Luke and John.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Predict his Own Death? · watch the clip
Jesus' Claims in the Gospels
The Gospel of John portrays Jesus making exalted claims about himself, such as being one with the Father or existing before Abraham. In contrast, the Synoptic Gospels, particularly Mark, show Jesus saying less about himself, though he does predict his suffering, death, and resurrection, which the speaker suggests may not be historical predictions.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Even Exist? · watch the clip
Mark 9:48
Mark 9:48 and the Unquenchable Fire
Mark 9:48, which speaks of a place 'where their worm does not die, and the fire is not quenched,' refers to the continuous nature of the punishment itself, not the eternal suffering of the individual. The fire and worms persist, but the person thrown into it is destroyed, similar to a snake dying in an unquenchable bonfire.
Summarized by AI · What the Hell? Jesus' Teachings on the Afterlife · Lecture 2: Who Invented Hell? · watch the clip